What is Christian Mysticism?
Christian mysticism is the tradition of mystical practices and mystical theology within Christianity which “concerns the preparation [of the person] for, the consciousness of, and the effect of […] a direct and transformative presence of God” or divine love. It emphasizes unmediated experience of the Divine over doctrinal knowledge alone, cultivating silence, contemplation, and interior prayer as pathways to union with God. Unlike purely intellectual approaches to faith, Christian mysticism centers on transformation through encounter—what St. Macarius the Great called experiences that “cannot be grasped by those who have not experienced them.”
Until the sixth century the practice of what is now called mysticism was referred to by the term contemplatio, from contemplatio (Latin; Greek θεωρία, theoria), “looking at”, “gazing at”, “being aware of” God or the divine. The tradition draws on both Greek and Latin terminology to describe stages of prayer, ranging from simple meditation on Scripture to ecstatic union with God.
Origins & Lineage
Desert Fathers were early Christian hermits whose practice of asceticism in the Egyptian desert, beginning in the 3rd century, formed the basis of Christian monasticism. The Edict of Milan (313 CE) ended the Christian persecution era and closed the door on martyrdom as the pinnacle of faith. The Desert Fathers were early Christian hermits and ascetics, who lived primarily in the Wadi El Natrun, then known as Skete, in Roman Egypt, beginning around the third century. Figures like St. Anthony of Egypt, the most famous of the Desert Fathers and the one who is considered the founder and father of organized Christian monasticism, and St. Paul of Thebes pioneered solitary contemplative life.
Dionysius the Areopagite (c. 500 C.E.) can be considered the founder of Christian mysticism. Pseudo-Dionysius’s Mystical Theology shaped centuries of contemplative thought. The progression from Bible reading, to meditation, to prayer, to loving regard for God, was first formally described by Guigo II, a Carthusian monk and prior of Grande Chartreuse who died late in the 12th century.
The High Middle Ages saw a flourishing of mystical practice and theorization corresponding to the flourishing of new monastic orders, with such figures as Guigo II, Hildegard of Bingen, Bernard of Clairvaux, the Victorines, all coming from different orders, as well as the first real flowering of popular piety among the laypeople. This period also saw mystics Meister Eckhart, Johannes Tauler, Henry Suso, and John of Ruysbroeck; and the English mystics Richard Rolle, Walter Hilton and Julian of Norwich.
The Reformation brought about the Counter-Reformation and, with it, a new flowering of mystical literature, often grouped by nationality. The Spanish had Ignatius Loyola, whose Spiritual Exercises were designed to open people to a receptive mode of consciousness in which they can experience God through careful spiritual direction, along with Teresa of Ávila and John of the Cross, both 16th-century Carmelite reformers.
How it’s Practiced
Christian mysticism is practiced through structured forms of prayer and contemplation. Lectio Divina (Latin for “Divine Reading”) is a traditional monastic practice of scriptural reading, meditation and prayer intended to promote communion with God. Traditionally, Lectio Divina has four separate steps: read; meditate; pray; contemplate. This practice dates back to the early Church, was enjoyed by the desert mothers and fathers, and was included in St. Benedict’s Rule in the sixth century.
Centering Prayer, Lectio Divina, and the Jesus Prayer are popular forms of contemplative prayer found in Christian mystical traditions. The Jesus Prayer—otherwise known as “pure prayer,” “prayer of the intellect,” or “prayer of the heart”—is the way with which such silence has been practiced for centuries in the Christian east. The essential words of this prayer are “Lord Jesus Christ have mercy on me.”
In modern times, centering prayer, which is also called “Prayer of the heart” and “Prayer of Simplicity,” has been popularized by Thomas Keating, drawing on Hesychasm and the Cloud of Unknowing. Practitioners typically engage in daily periods of silent prayer, often 20-30 minutes, allowing thoughts to pass without attachment while resting in God’s presence.
Retreat practice is central. Monasteries and contemplative centers offer silent retreats ranging from weekend introductions to extended 30-day Ignatian exercises. Liturgy and sacraments provide communal structure, while spiritual direction—one-on-one guidance with an experienced contemplative—helps navigate interior movements.
Christian Mysticism Today
Leaning into this historic tradition can open a whole new world of resources, prayers, and spiritual practices for modern Christians. It reintroduces an ancient, but often neglected tradition that emphasizes prayer and relationship over dogma and rules. Contemporary seekers encounter Christian mysticism through retreat centers like the Center for Action and Contemplation (founded by Richard Rohr), online courses from institutions like Theama Institute, and published works by scholars such as Bernard McGinn and practitioners like Cynthia Bourgeault.
Today Christian mysticism is increasingly recognised as an important Christian heritage relevant to today’s spiritual seekers. The book sets out to provide students and other interested readers with access to the main theoretical approaches to Christian mysticism - including those propounded by William James, Steven Katz, Bernard McGinn, Michael Sells, Denys Turner and Caroline Walker-Bynum.
Podcasts, guided meditation apps, and digital communities make contemplative practices accessible beyond monastic walls. Many find the tradition through classic texts now available in modern translations: Teresa of Ávila’s Interior Castle, John of the Cross’s Dark Night of the Soul, The Cloud of Unknowing, and Thomas Merton’s mid-20th-century writings.
Common Misconceptions
Christian mysticism is not a rejection of doctrine or Church tradition. The mystics were generally embedded in religious institutions. While it emphasizes experience, it does not dispense with theology, sacraments, or community—most major mystics were monks, nuns, or priests deeply formed by liturgical life.
It is not about achieving altered states or “spiritual highs.” Contemplation is not something we do so much as something we receive from God by grace. The tradition consistently warns against seeking visions or extraordinary experiences; the goal is simple, loving attention to God.
Some evangelical critics view contemplative practices as incompatible with Scripture or tainted by Eastern influences. This critique overlooks Christianity’s own 2,000-year contemplative heritage, which predates contact with Asian traditions. Debate exists around practices like repetitive prayer; advocates cite desert tradition, while critics reference Matthew 6:7’s warning against “vain repetitions.”
Christian mysticism is not the same as New Age spirituality or perennialism. While some modern teachers blend mystical language with universalist philosophies, classical Christian mystics maintain Trinitarian theology, the centrality of Christ, and the necessity of grace.
How to Begin
Start with a single practice. Try Lectio Divina: select a short Gospel passage, read it slowly four times, noticing which phrase draws you, then sit in silence with that phrase for 10-15 minutes. Or begin centering prayer: choose a sacred word (“Jesus,” “peace,” “love”), sit in silence for 20 minutes, gently returning to your word when thoughts arise.
Read an accessible introduction: Thomas Merton’s New Seeds of Contemplation or Richard Rohr’s The Naked Now offer contemporary entry points. For historical depth, try The Cloud of Unknowing (14th-century English text, widely translated) or excerpts from Teresa of Ávila.
Seek a teacher or community. Many dioceses and monasteries offer centering prayer groups or contemplative retreats. Organizations like Contemplative Outreach provide training and local chapters. Consider a directed retreat—even a weekend—to experience sustained silence with guidance.
Be patient. Mystical prayer is often described as a long, slow transformation rather than immediate breakthrough. The tradition speaks of stages: purgation, illumination, union—each taking years. Begin where you are, with 10 minutes of silence daily, and let the practice deepen organically.